unrighteousness and wickedness of his adversaries and pursuers, and consisted in the fact that he endeavoured earnestly and sincerely to walk in the ways of God and to keep the divine commandments. מן רשׁע, to be wicked from, is a pregnant expression, signifying to depart wickedly from God. לנגדּי, i.e., as a standard before my eye. In the psalm we find עמּו תמים, innocent in intercourse with the Lord, instead of לו תמים (see Deu 18:13); and for the fact itself, David's own testimony in 1Sa 26:23-24, the testimony of God concerning him in 1Ki 14:8, and the testimony of history in 1Ki 15:5. מעוני, from mine iniquity, i.e., from the iniquity which I might have committed.
Verses 25-28
2Sa 22:25-28 25 Thus Jehovah repaid me according to my righteousness,
According to my cleanness before His eyes. 26 Towards the pious Thou showest thyself pious,
Towards the perfectly innocent Thou showest thyself innocent. 27 Towards the genuine Thou showest thyself genuine,
And towards the perverse Thou showest thyself crooked. 28 And afflicted people Thou helpest,
And Thine eyes are against the haughty; them Thou humblest.
The motive for deliverance, which was expounded in 2Sa 22:21-24, is summed up briefly in 2Sa 22:25; and then in 2Sa 22:26 and 2Sa 22:27 it is carried back to the general truth, that the conduct of God towards men is regulated according to the conduct of men towards God. The vav cons. in ויּשׁב expresses the logical consequence. כּברי is used instead of ידי כּבר in 2Sa 22:21, which is repeated in the psalm simply for the sake of variation. The truth that God treats every man in accordance with his conduct towards Him, is expounded in four parallel clauses, in which the conduct of God is expressed in verbs in the Hithpael, formed from the adjectives used to describe the conduct of men towards God. To the חסיד, the pious or devoted to God, He also shows himself pious; and innocent, blameless, to the תמים גּבּור, the man strong in innocence, who walks in perfect innocence. נבר, a Niphal participle, from בּרר, he who keeps himself pure, strives after purity of walk. תּתּבר, an anomalous contraction of תּתבּרר (Ps.), analogous to the formation of נבר for נברר. The form תּתּפּל for תּתפּתּל, to show one's self perverse of crooked, is still more anomalous. God shows himself so towards the perverse, by giving him up to his perverseness (Rom 1:28).
